An Creideamh: A Chronological Anthology of Traditional Catholic Writing

By Brian Nugent

This book seeks to illustrate the type of literature that shaped and influenced the Irish people’s faith over the centuries. It is intended as a cornucopia of Catholic writing, a skirl around the kind of books and journals that graced Irish priest’s libraries over the years. Outlined in chronological order it gives the full text of the Confession of St. Patrick, the Life of St. Columbanus, an ancient Irish tract on the mass; extracts from the Confessions of St. Augustine, the Irish Annals, and the fiction of Canon Sheehan; some theology from St. Thomas Aquinas, from ‘A Handbook of Moral Theology’, and the doctrine of Purgatory from an old Maynooth theologian; historical or contemporary accounts from all centuries, all the way from Tertullian, through Lough Derg in the 15th century, the Cromwellian Wars of the 17th century, to the social and economic teachings of the Church in the 19th and early 20th centuries.

• Language: English
• Publisher: Lulu.com
• Release date: Nov 2, 2018
• ISBN: 9780244130688

Book preview

An Creideaṁ

A Chronological Anthology

of Traditional Catholic

Writing

Corstown – MMIX

Dedication

Votum ut Hibernia conservet fidem antiquam

Copyright

© Brian Nugent Oldcastle, Co.Meath 2009-2018

ISBN

This ebook: 978-0-244-13068-8

Hardback: 978-0-9556812-4-0

Paperback: 978-0-9556812-3-3

Note that the chapter numbers, on both the contents page following and in your ebook readers table of contents, are dates.

Contents

Preface

c.100 – The Didache

204 – On the Apparel of Women

by Tertullian  

313 – Edict of Milan

by The Emperor Constantine  

383 – A Preface to part of a translation of the Bible

by St. Jerome  

430 – Confessions

by St. Augustine  

432 – Confession

by St. Patrick  

c.500 – Ancient Irish tract on the mass

543 – Monastic Rule

by St. Benedict  

575 – The Convention of Druim Cett

by Fr Geoffrey Keating  

597 – Description of St. Columcille

by Adamnán  

615 – Life of St. Columbanus

by the monk Jonas  

664 – The Irish Bishops of Lindisfarne

by Fr John Healy  

680 – On the Origin of the Sacred Chant and Liturgy

799 – An Ancient Irish Litany from the Book of Leinster

by Oengus, or Aengus, the Culdee  

844 – The Life of Charlemagne

by Einhard  

912 – De Carolo Magno

by a monk of St Gall, probably Notker the Stammerer  

1020 – Letter to the Duke of the Aquitaines on the nature of loyalty to a lord

by Bishop Fulbert of Chartres  

1098 – Crusader's Letter to his Wife

by Stephen, Count of Blois and Chartres  

1187 – The Topography of Ireland

by Giraldus Cambrensis

1220 – Sermon to the Birds

by St. Francis of Assisi  

1226 – Testament

by St. Francis of Assisi  

1249 – Letter to master B. of Chartres

by Guy, a Knight  

1274 – Proofs of the Existence of God

by St. Thomas Aquinas  

1348 – Clyn's Annals

by Friar John Clyn O.F.M.  

1411 – St. Patrick's Purgatory in Lough Derg

by Antonio Giovanni di Mannini  

1471 – The Imitation of Christ

by Thomas á Kempis  

1519 – Description of St. Thomas More

by Desiderius Erasmus  

1563 – Sketch of the Council of Trent

by J. Datley  

1574 – Letter to the right honourable the Lords and others of the Queen's Majesty's honourable privy council

by Dr Creagh, Archbishop of Armagh  

1612 – Short Account of the Present State of Ireland

by the Archbishop of Cashel, some Fathers of the Society, and other grave Persons.  

1612 – Martyrdom of Bishop O'Devaney and his chaplain

by Richard Conway  

1617 – Multyfarnham

by Fr Donagh Mooney O.F.M.  

1621 – Incompatibility of different races of Capuchins living together

by the Provincial et alios of the Capuchin Province of Wallonia  

1634 – Letter of the Bishop of Ferns to the Secretary of Propaganda

by Dr John Roche  

1636 – Preface to the Annals of the Four Masters

by Brother Michael O’Cleirigh OFM  

1641 – News from London, the 6th of November, 1641

1642 – Memorandum to the Archbishop of Tuam

by the Citizens of Galway  

1642 – Two letters describing the war

by Fr. Nicholas O.F.M (Cap.) and Fr Robert Nugent S.J.  

1645 – Letter from Limerick to Florence

by Fr Dionysius Massari, the Dean of Fermo  

1645 – Instructions to Monsignor Rinuccini

from His Holiness Pope Innocent X.  

1647 – An Eyewitness Narrative of the sacking of Cashel

by Fr James Saul, S.J.  

1647 – A relation of the tyrannical persecution of the Lord Bishop of Raphoe, John O'Cullenan

by some of the religious of Louvain  

1650 – Against the continuance of His Majesty's authority in the person of the Marquess of Ormond, Lord-Lieutenant of Ireland

by the Archbishops, Bishops, and other Prelates and dignitaries of the Secular and Regular Clergy of the Kingdom of Ireland  

1651 – Letter from Waterford

by Fr. Anthony Nugent O.F.M. (Cap.)  

1654 – Letter to the Bishop of Clonmacnoise

by Rev. Peter Talbot  

1654 – Transplantation to Connaught

1659 – Threnodia

by Fr Maurice Conry O.F.M.  

1673 – Letter to Ormond

by the Earl of Essex, Lord Lieutenant of Ireland  

1676 – The Unkind Deserter of Loyal Men

by Dr Nicholas French, Bishop of Ferns  

1681 – The Last Speech

by St. Oliver Plunkett  

1708 – Letter to the Pope

by John Donato Mezzafalce  

1757 – Catholic attitude to the State

1757 – Ordinances for our Province of Ireland

by Fr Francis Nugent O.F.M. (Cap.)  

1759 – Letter to Mr. Kent of the Irish College at Louvain

by Fr J. Cangley  

1759 – Letter to Charles O'Conor of Belnagare

by Lawrence Saul  

1798 – Memoirs Illustrating the History of Jacobinism

by Abbé Augustin Barruel S. J.  

1824 – Resolution of the Catholics in Armagh

1829 – Lettres sur le Catholicisme en Irlande

by Count Montalembert  

1831 – Letter to G. Hatchett esq, Dublin Castle

by Fr J Burke P.P.  

1849 – Proselytism in West Clare: A Retrospect

by P. White, P.P.  

1860 – The Irish Zouaves at Ancona in 1860

by Captain Frank Russell  

1871 – Pastoral Letter to the Diocese of Meath

by Dr Nulty, Bishop of Meath  

1873 – Letter of his Eminence Cardinal Cullen to the Catholic clergy, secular and regular, of the Diocese of Dublin

1882 – Leaves from the notebooks of an old theologian

by P. Murray  

1884 – Plain Truths about Interest

by Patrick O’Donnell  

1884 – Reminiscences of Maynooth

by J. Gunn  

1885 – The War of Antichrist with the Church and Christian Civilisation

by Fr George Dillon  

1886 – Letter of the Bishops Addressed to the Prime Minister on Self-Government, the Land Question, and Social Order

1887 – Some reasons why Catholics Lose the Faith in New Zealand

by P J Hurley  

1887 – Bigotry

by M. F. Shinnors, O.M.I  

1887 – Visit to Rome

by St. Therese of Lisieux  

1888 – The Church Abroad: Our Roman Letter

1896 – Recent Protestant Historians of Ireland

by J. Murphy  

1897 – Important Statement on the authority of the Church in political questions

by the Irish Bishops  

1898 – The Priest in Nationality

by ‘Sacerdos’  

1899 – The Third French Republic as a Persecutor of the Church

by Fr Reuben Parsons, D. D.  

1899 – The Celtic Revival of To-day

by J. O’Donovan  

1900 – Resolutions on the University Question, the Irish Language and the work of the Agricultural Department

by the Archbishops and Bishops of Ireland  

1899 – My New Curate

by Rev P. A. Sheehan P.P. of Doneraile  

1907 – The Papal Encyclical on Modernism

by James MacCaffrey  

1908 – The Practice of Frequent Communion in Ireland

by the Very Rev Canon Arthur Ryan PP, VG  

1918 – A Handbook of Moral Theology

by Arthur Preuss  

1918 – The Catholic Church in 1918

by James MacCaffrey  

1919 – Genesis and Evolution

by Rev T. J. Agius, S. J.  

1919 – The Poor at Home

by Rev T. J. Nunan  

1920 – Profit-Sharing

by Rev. P. J. Vesey, S.T.L.  

1921 – Can We Be Saints

by Frank Duff  

1935 – The Mystical Body of Christ in the Modern World

by Fr Denis Fahey  

1951 – Correspondence over the proposed Mother and Child Scheme

by Dr Noel Browne and the Irish Hierarchy  

1973 – Some Memories of a Kindly Old Parish Priest

by Joseph Ross  

Sources

Back cover

Preface

This book is an attempt to republish some old Catholic – mainly Irish – journal articles and book extracts, which will hopefully give people a flavour of the kind of thinking and opinions that informed and shaped the attitudes of the traditional Catholic Church in Ireland. An insight, hopefully, into the kind of literature that is otherwise somewhat inaccessible to most people now, buried as it is in long forgotten libraries and the auction houses of priest’s effects.

This book also reflects somewhat the printing history of some of these articles, in that some old publishing practices have been retained even if they are frowned on in modern times. For example many publications in the 19th century placed a full stop after Roman numerals (e.g. Pope Innocent X.) where it is not seen nowadays. It seems too that many Irish articles followed American spelling in the same century, either through accident or design (as a nationalistic statement maybe, or possibly on account of educational or publishing links to America?) and this has been retained as well.

    I would like to particularly thank the following institutions for their assistance in compiling this book and other researches:

Public Record Office Northern Ireland, National Library, Cavan County Library, Royal Irish Academy, Gilbert Library Pearse St.

Also the libraries at the following locations:

California: Huntingdon Library, San Marino.

England: Bodleian Library, British Library, the National Portrait Gallery’s Heinz Archive and Library, and the Irish Genealogical Research Society Library.

Belfast: Linenhall Library.

Armagh: Armagh Public (Robinson) Library, the Irish & Local Studies Library and the Cardinal Ó Fiaich Memorial Library.

North Midlands: the County Libraries of Meath and Westmeath at Navan and Mullingar respectively, and NUI Maynooth Library.

Dublin: National Archives, Franciscan Library Killiney, the Jesuit Library at the Milltown Institute and the Jesuit Archives Leeson St, Capuchin Archives Church St., Representative Church Body Library Rathgar, Marsh’s Library, Central Catholic Library, Royal Society of Antiquaries of Ireland Library, the Central Library Ilac Centre, Blanchardstown and Fingal Local Studies Library, Manuscript Department and Library at Trinity College Dublin, University College Dublin Library, and Dublin City University Library.

 Many thanks also to my parents and extended family, and to the family of Joseph Ross for their gracious assistance.

Brian Nugent

Oldcastle, Co.Meath

1 April 2009

c.100

The Didache

Possibly the earliest catechism is this ancient manuscript known as the Didache, which among things includes the words of the ‘Our Father’. Its usually dated to the end of the first century or the beginning of the second century AD.

I

1. There are two Ways, one of Life and one of Death, and there is a great difference between the two Ways.

2. The way of life is this: First, you shalt love the God who made thee, secondly, thy neighbour as thyself; and whatsoever thou wouldst not have done to thyself, do not thou to another.

3. Now, the teaching of these words is this: Bless those that curse you, and pray for your enemies, and fast for those that persecute you. For what credit is it to you if you love those that love you? Do not even the heathen do the same? But, for your part, love those that hate you, and you will have no enemy.

4. Abstain from carnal and bodily lusts. If any man smite thee on the right cheek, turn to him the other cheek also, and thou wilt be perfect. If any man impress thee to go with him one mile, go with him two. If any man take thy coat, give him thy shirt also. If any man will take from thee what is thine, refuse it not, not even if thou canst.

5. Give to everyone that asks thee, and do not refuse, for the Father’s will is that we give to all from the gifts we have received. Blessed is he that gives according to the mandate; for he is innocent; but he who receives it without need shall be tried as to why he took and for what, and being in prison he shall be examined as to his deeds, and he shall not come out thence until he pay the last farthing.

6. But concerning this it was also said, Let thine alms sweat into thine hands until thou knowest to whom thou art giving.

II

1. But the second commandment of the teaching is this:

2. Thou shalt do no murder; thou shalt not commit adultery; thou shalt not commit sodomy; thou shalt not commit fornication; thou shalt not steal; thou shalt not use magic; thou shalt not use philtres; thou shalt not procure abortion, nor commit infanticide; thou shalt not covet thy neighbour’s goods;

3. Thou shalt not commit perjury, thou shall not bear false witness; thou shalt not speak evil; thou shalt not bear malice.

4. Thou shalt not be double-minded nor double-tongued, for to be double-tongued is the snare of death.

5. Thy speech shall not be false nor vain, but completed in action.

6. Thou shalt not be covetous nor extortionate, nor a hypocrite, nor malignant, nor proud, thou shalt make no evil plan against thy neighbour.

7. Thou shalt hate no man; but some thou shalt reprove, and for some shalt thou pray, and some thou shalt love more then thine own life.

III

1. My child, flee from every evil man and from all like him.

2. Be not proud, for pride leads to murder, nor jealous, nor contentious, nor passionate, for from all these murders are engendered.

3. My child, be not lustful, for lust leads to fornication, nor a speaker of base words, nor a lifter up of the eyes, for from all these is adultery engendered.

4. My child, regard not omens, for this leads to idolatry; neither be an enchanter, nor an astrologer, nor a magician, neither wish to see these things, for from them all is idolatry engendered.

5. My child, be not a liar, for lying leads to theft, nor a lover of money, nor vain-glorious, for from all these things are thefts engendered.

6. My child, be not a grumbler, for this leads to blasphemy, nor stubborn, nor a thinker of evil, for from all these are blasphemies engendered.

7. But be thou meek, for the meek shall inherit the earth;

8. Be thou long-suffering, and merciful and guileless, and quiet, and good, and ever fearing the words which thou hast heard.

9. Thou shalt not exalt thyself, nor let thy soul be presumptuous. Thy soul shall not consort with the lofty, but thou shalt walk with righteous and humble men.

10. Receive the accidents that befall to thee as good, knowing that nothing happens without God.

IV

1. My child, thou shalt remember, day and night, him who speaks the word of God to thee, and thou shalt honour him as the Lord, for where the Lord’s nature is spoken of, there is he present.

2. And thou shalt seek daily the presence of the saints, that thou mayest find rest in their words.

3. Thou shalt not desire a schism, but shalt reconcile those that strive. Thou shalt give righteous judgement; thou shalt favor no mans person in reproving transgression.

4. Thou shalt not be of two minds whether it shall be or not.

5. Be not one who stretches out his hands to receive, but shuts them when it comes to giving.

6. Of whatsoever thou hast gained by thy hands thou shalt give a ransom for thy sins.

7. Thou shalt not hesitate to give, nor shalt thou grumble when thou givest, for thou shalt know who is the good Paymaster of the reward.

8. Thou shalt not turn away the needy, but shalt share everything with thy brother, and shalt not say it is thine own, for if you are sharers in the imperishable, how much more in the things which perish?

9. Thou shalt not withhold thine hand from thy son or from thy daughter, but thou shalt teach them the fear of God from their youth up.

10. Thou shalt not command in thy bitterness thy slave or thine handmaid, who hope in the same God, lest they cease to fear the God who is over you both; for he comes not to call men with respect of persons, but those whom the Spirit has prepared.

11. But do you who are slaves be subject to your master, as to God’s representative, in reverence and fear.

12. Thou shalt hate all hypocrisy, and everything that is not pleasing to the Lord.

13. Thou shalt not forsake the commandments of the Lord, but thou shalt keep what thou didst receive, Adding nothing to it and taking nothing away.

14. In the congregation thou shalt confess thy transgressions, and thou shalt not betake thyself to prayer with an evil conscience. This is the way of life.

V

1. But the Way of Death is this: First of all, it is wicked and full of cursing, murders, adulteries, lusts, fornications, thefts, idolatries, witchcrafts, charms, robberies, false witness, hypocrisies, a double heart, fraud, pride, malice, stubbornness, covetousness, foul speech, jealousy, impudence, haughtiness, boastfulness.

2. Persecutors of the good, haters of truth, lovers of lies, knowing not the reward of righteousness, not cleaving to the good nor to righteous judgment, spending wakeful nights not for good but for wickedness, from whom meekness and patience is far, lovers of vanity, following after reward, unmerciful to the poor, not working for him who is oppressed with toil, without knowledge of him who made them, murderers of children, corrupters of God’s creatures, turning away the needy, oppressing the distressed, advocates of the rich, unjust judges of the poor, altogether sinful; may ye be delivered, my children, from all these.

VI

1. See that no one make thee to err from this Way of the teaching, for he teaches thee without God.

2. For if thou canst bear the whole yoke of the Lord, thou wilt be perfect, but if thou canst not, do what thou canst.

3. And concerning food, bear what thou canst, but keep strictly from that which is offered to idols, for it is the worship of dead gods.

VII

1. Concerning baptism, baptise thus: Having first rehearsed all these things, baptise, in the Name of the Father and of the Son and of the Holy Ghost, in running water;

2. But if thou hast no running water, baptise in other water, and if thou canst not in cold, then in warm.

3. But if thou hast neither, pour water three times on the head in the Name of the Father, Son and Holy Ghost.

4. And before the baptism let the baptiser and him who is to be baptised fast, and any others who are able. And thou shalt bid him who is to be baptised to fast one or two days before.

VIII

1. Let not your fasts be with the hypocrites, for they fast on Mondays and Thursdays, but do you fast on Wednesdays and Fridays.

2. And do not pray as the hypocrites, but as the Lord commanded in his Gospel, pray thus: Our Father, who art in Heaven, hallowed be thy Name, thy Kingdom come, thy will be done, as in Heaven so also upon earth; give us today our daily bread, and forgive us our debt as we forgive our debtors, and lead us not into trial, but deliver us from the Evil One, for thine is the power and the glory for ever.

3. Pray thus three times a day.

IX

1. And concerning the Eucharist, hold Eucharist thus:

2. First concerning the Cup, We give thanks to thee, our Father, for the Holy Vine of David thy child, which, thou didst make known to us through Jesus thy Child; to thee be glory for ever.

3. And concerning the broken Bread: "We give thee thanks, our Father, for the life and knowledge which thou didst make known to us through Jesus thy Child. To thee be glory for ever.

4. As this broken bread was scattered upon the mountains, but was brought together and became one, so let thy Church be gathered together from the ends of the earth into thy kingdom, for thine is the glory and the power through Jesus Christ for ever."

5. But let none eat or drink of your Eucharist except those who have been baptised in the Lord’s Name. For concerning this also did the Lord say, Give not that which is holy to the dogs.

...

XIV

1. On the Lord’s Day of the Lord come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure;

2. But let none who has a quarrel with his fellow join in your meeting until they be reconciled, that your sacrifice be not defiled.

3. For this is that which was spoken by the Lord, In every place and time offer me a pure sacrifice, for I am a great king, saith the Lord, and my name is wonderful among the heathen.

XV

1. Appoint therefore for yourselves bishops and deacons worthy of the Lord, meek men, and not lovers of money, and truthful and approved, for they also minister to you the ministry of the prophets and teachers.

2. Therefore do not despise them, for they are your honourable men together with the prophets and teachers.

3. And reprove one another not in wrath but in peace as you find in the Gospel, and let none speak with any who has done wrong to his neighbour, nor let him hear a word from you until he repents.

4. But your prayers and alms and all your acts perform as ye find in the Gospel of our Lord.

XVI

1. Watch over your life let your lamps be not quenched and your loins be not ungirded, but be ready, for ye know not the hour in which our Lord cometh.

2. But be frequently gathered together seeking the things which are profitable for your souls, for the whole time of your faith shall not profit you except ye be found perfect at the last time;

3. For in the last days the false prophets and the corruptors shall be multiplied, and the sheep shall be turned into wolves, and love shall change to hate;

4. For as lawlessness increaseth they shall hate one another and persecute and betray, and then shall appear the deceiver of the world as a Son of God, and shall do signs and wonders and the earth shall be given over into his hands and he shall commit iniquities which have never been since the world began.

5. Then shall the creation of mankind come to the fiery trial and many shall be offended and be lost, but they who endure in their faith shall be saved by the curse itself.

6. And then shall appear the signs of the truth. First the sign spread out in Heaven, then the sign of the sound of the trumpet, and thirdly the resurrection of the dead:

7. But not of all the dead, but as it was said, The Lord shall come and all his saints with him.

8. Then shall the world see the Lord coming on the clouds of Heaven.

Note on the Source

Jonathan Draper describes here how this manuscript was discovered: Since it was discovered in a monastery in Constantinople and published by P. Bryennios in 1883, the Didache or Teaching of the Twelve Apostles has continued to be one of the most disputed of early Christian texts. It has been depicted by scholars as anything between the original of the Apostolic Decree (c. 50 AD) and a late archaising fiction of the early third century. It bears no date itself, nor does it make reference to any datable external event, yet the picture of the Church which it presents could only be described as primitive, reaching back to the very earliest stages of the Church’s order and practice in a way which largely agrees with the picture presented by the NT, while at the same time posing questions for many traditional interpretations of this first period of the Church’s life. Fragments of the Didache were found at Oxyrhyncus (P. Oxy 1782) from the fourth century and in Coptic translation (P. Lond. Or. 9271) from 3/4th century. Traces of the use of this text, and the high regard it enjoyed, are widespread in the literature of the second and third centuries especially in Syria and Egypt. It was used by the compilator of the Didascalia (C 2/3rd) and the Liber Graduun (C 3/4th), as well as being absorbed in toto by the Apostolic Constitutions (C c. 3/4th, abbreviated as Ca) and partially by various Egyptian and Ethiopian Church Orders, after which it ceased to circulate independently. Athanasius describes it as ‘appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of goodness’ [Festal Letter 39:7]. Hence a date for the Didache in its present form later than the second century must be considered unlikely, and a date before the end of the first century probable.

204

On the Apparel of Women

by Tertullian

Tertullian was from Carthage in modern day Tunisia and is often considered the first great Christian theological writer to use Latin as a native language. The exact date of this document is unknown but it is thought that it was written sometime after 198 and at or before 204 AD. He is clearly the 3rd century equivalent of John Charles McQuaid!

Modesty in Apparel Becoming to Women, in Memory of the Introduction of Sin into the World Through a Woman.

If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first known the Lord, and learned (the truth) concerning her own (that is, woman’s) condition, would have desired too gladsome (not to say too ostentatious) a style of dress; so as not rather to go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence she might the more fully expiate that which she derives from Eve, – the ignominy, I mean, of the first sin, and the odium (attaching to her as the cause) of human perdition. In pains and in anxieties dost thou bear (children), woman; and toward thine husband (is) thy inclination, and he lords It over thee. And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil’s gateway: you are the unsealer of that (forbidden) tree: you are the first deserter of the divine law: you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God’s image, man. On account of your desert – that is, death – even the Son of God had to die. And do you think about adorning yourself over and above your tunics of skins? Come, now; if from the beginning of the world the Milesians sheared sheep, and the Serians spun trees, and the Tyrians dyed, and the Phrygians embroidered with the needle, and the Babylonians with the loom, and pearls gleamed, and onyx-stones flashed; if gold itself also had already issued, with the cupidity (which accompanies it), from the ground; if the mirror, too, already had licence to lie so largely, Eve, expelled from paradise, (Eve) already dead, would also have coveted these things, I imagine! No more, then, ought she now to crave, or be acquainted with (if she desires to live again), what, when she was living, she had neither had nor known. Accordingly these things are all the baggage of woman in her condemned and dead state, instituted as if to swell the pomp of her funeral.

...

Female habit carries with it a twofold idea – dress and ornament. By dress we mean what they call womanly gracing; by ornament, what it is suitable should be called womanly disgracing. The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of God, to your discipline, inasmuch as you are assessed on different principles (from other women), – those, namely, of humility and chastity.

...

Gold and Silver Not Superior in Origin or in Utility to Other Metals.

Gold and silver, the principal material causes of worldly splendour, must necessarily be identical (in nature) with that out of which they have their being: (they must be) earth, that is; (which earth itself is) plainly more glorious (than they), inasmuch as it is only after it has been tearfully wrought by penal labour in the deadly laboratories of accursed mines, and there left its name of earth in the fire behind it, that, as a fugitive from the mine, it passes from torments to ornaments, from punishments to embellishments, from ignominies to honours. But iron, and brass, and other the vilest material substances, enjoy a parity of condition (with silver and gold), both as to earthly origin and metallurgic operation; in order that, in the estimation of nature, the substance of gold and of silver may be judged not a whit more noble (than theirs). But if it is from the quality of utility that gold and silver derive their glory, why, iron and brass excel them; whose usefulness is so disposed (by the Creator), that they not only discharge functions of their own more numerous and more necessary to human affairs, but do also none the less serve the turn of gold and silver, by dint of their own powers, in the service of juster causes. For not only are rings made of iron, but the memory of antiquity still preserves (the fame of) certain vessels for eating and drinking made out of brass. Let the insane plenteousness of gold and silver look to it, if it serves to make utensils even for foul purposes. At all events, neither is the field tilled by means of gold, nor the ship fastened together by the strength of silver. No mattock plunges a golden edge into the ground; no nail drives a silver point into planks. I leave unnoticed the fact that the needs of our whole life are dependent upon iron and brass; whereas those rich materials themselves, requiring both to be dug up out of mines, and needing a forging process in every use (to which they are put), are helpless without the laborious vigour of iron and brass. Already, therefore, we must judge whence it is that so high dignity accrues to gold and silver, since they get precedence over material substances which are not only cousin-german to them in point of origin, but more powerful in point of usefulness.

Of Precious Stones and Pearls.

But, in the next place, what am I to interpret those jewels to be which vie with gold in haughtiness, except little pebbles and stones and paltry particles of the self-same earth; but yet not necessary either for laying down foundations, or rearing party-walls, or supporting pediments, or giving density to roofs? The only edifice which they know how to rear is this silly pride of women: because they require slow rubbing that they may shine, and artful underlaying that they may show to advantage, and careful piercing that they may hang; and (because they) render to gold a mutual assistance in meretricious allurement. But whatever it is that ambition fishes up from the British or the Indian sea, it is a kind of conch not more pleasing in savour than – I do not say the oyster and the sea-snail, but – even the giant muscle. For let me add that I know conchs (which axe) sweet fruits of the sea. But if that (foreign) conch suffers from some internal pustule, that ought to be regarded rather as its defect than as its glory; and although it be called pearl, still something else must be understood than some hard, round excrescence of the fish. Some say, too, that gems are culled from the foreheads of dragons, just as in the brains of fishes there is a certain stony substance. This also was wanting to the Christian woman, that she may add a grace to herself from the serpent! Is it thus that she will set her heel on the devil’s head, while she heaps ornaments (taken) from his head on her own neck, or on her very head?

Rarity the Only Cause Which Makes Such Things Valuable.

It is only from their rarity and outlandishness that all these things possess their grace; in short, within their own native limits they are not held of so high worth. Abundance is always contumelious toward itself. There are some barbarians with whom, because gold is indigenous and plentiful, it is customary to keep (the criminals) in their convict establishments chained with gold, and to lade the wicked with riches – the more guilty, the more wealthy. At last there has really been found a way to prevent even gold from being loved! We have also seen at Rome the nobility of gems blushing in the presence of our matrons at the contemptuous usage of the Parthians and Medes, and the rest of their own fellow-countrymen, only that (their gems) are not generally worn with a view to ostentation. Emeralds lurk in their belts; and the sword (that hangs) below their bosom alone is witness to the cylindrical stones that decorate its hilt; and the massive single pearls on their boots are fain to get lifted out of the mud! In short, they carry nothing so richly gemmed as that which ought not to be gemmed if it is (either) not conspicuous, or else is conspicuous only that it may be shown to be also neglected.

...

God’s Distribution Must Regulate Our Desires, Otherwise We Become the Prey of Ambition and Its Attendant Evils.

For, as some particular things distributed by God over certain individual lands, and some one particular tract of sea, are mutually foreign one to the other, they are reciprocally either neglected or desired: (desired) among foreigners, as being rarities; neglected (rightly), if anywhere, among their own compatriots, because in them there is no such fervid longing for a glory which, among its own home-folk, is frigid. But, however, the rareness and outlandishness which arise out of that distribution of possessions which God has ordered as He willed, ever finding favour in the eyes of strangers, excites, from the simple fact of not having what God has made native to other places, the concupiscence of having it. Hence is educed another vice – that of immoderate having; because although, perhaps, having may be permissible, still a limit is bound (to be observed). This (second vice) will be ambition; and hence, too, its name is to be interpreted, in that from concupiscence ambient in the mind it is born, with a view to the desire of glory, – a grand desire, forsooth, which (as we have said) is recommended neither by nature nor by truth, but by a vicious passion of the mind, – (namely,) concupiscence. And there are other vices connected with ambition and glory. Thus they have withal enhanced the cost of things, in order that (thereby) they might add fuel to themselves also; for concupiscence becomes proportionably greater as it has set a higher value upon the thing which it has eagerly desired. From the smallest caskets is produced an ample patrimony. On a single thread is suspended a million of sesterces. One delicate neck carries about it forests and islands. The slender lobes of the ears exhaust a fortune; and the left hand, with its every finger, sports with a several money-bag. Such is the strength of ambition – (equal) to bearing on one small body, and that a woman’s, the product of so copious wealth.

...

Modesty to Be Observed Not Only in Its Essence, But in Its Accessories.

Handmaids of the living God, my fellow-servants and sisters, the right which I enjoy with you – I, the most meanest in that right of fellow-servantship and brotherhood – emboldens me to address to you a discourse, not, of course, of affection, but paving the way for affection in the cause of your salvation. That salvation – and not (the salvation) of women only, but likewise of men – consists in the exhibition principally of modesty. For since, by the introduction into an appropriation (in) us of the Holy Spirit, we are all the temple of God. Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for fear that the God who inhabits it should be offended, and quite forsake the polluted abode. But on the present occasion we (are to speak) not about modesty, for the enjoining and exacting of which the divine precepts which press (upon us) on every side are sufficient; but about the matters which pertain to it, that is, the manner in which it behoves you to walk. For most women (which very thing I trust God may permit me, with a view, of course, to my own personal censure, to censure in all), either from simple ignorance or else from dissimulation, have the hardihood so to walk as if modesty consisted only in the (bare) integrity of the flesh, and in turning away from (actual) fornication; and there were no need for anything extrinsic to boot – in the matter (I mean) of the arrangement of dress and ornament, the studied graces of form and brilliance:– wearing in their gait the self-same appearance as the women of the nations, from whom the sense of true modesty is absent, because in those who know not God, the Guardian and Master of truth, there is nothing true. For if any modesty can be believed (to exist) in Gentiles, it is plain that it must be imperfect and undisciplined to such a degree that, although it be actively tenacious of itself in the mind up to a certain point, it yet allows itself to relax into licentious extravagances of attire; just in accordance with Gentile perversity, in craving after that of which it carefully shuns the effect. How many a one, in short, is there who does not earnestly desire even to look pleasing to strangers? who does not on that very account take care to have herself painted out, and denies that she has (ever) been an object of (carnal) appetite? And yet, granting that even this is a practice familiar to Gentile modesty – (namely, ) not actually to commit the sin, but still to be willing to do so; or even not to be willing, yet still not quite to refuse – what wonder? for all things which are not God’s are perverse. Let those women therefore look to it, who, by not holding fast the whole good, easily mingle with evil even what they do hold fast. Necessary it is that you turn aside from them, as in all other things, so also in your gait; since you ought to be perfect, as (is) your Father who is in the heavens.

...

Concerning the Plea of Pleasing the Husband.

As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say,) You are bound to please your husbands only. But you will please them in proportion as you take no care to please others. Be ye without carefulness, blessed (sisters): no wife is ugly to her own husband. She pleased him enough when she was selected (by him as his wife); whether commended by form or by character. Let none of you think that, if she abstain from the care of her person, she will incur the hatred and aversion of husbands. Every husband is the exactor of chastity; but beauty, a believing (husband) does not require, because we are not captivated by the same graces which the Gentiles think (to be) graces: an unbelieving one, on the other hand, even regards with suspicion, just from that infamous opinion of us which the Gentiles have. For whom, then, is it that you cherish your beauty? If for a believer, he does not exact it: if for an unbeliever, he does not believe in it unless it be artless. Why are you eager to please either one who is suspicious, or else one who desires it not?

Some Refinements in Dress and Personal Appearance Lawful, Some Unlawful. Pigments Come Under the Latter Head.

These suggestions are not made to you, of course, to be developed into an entire crudity and wildness of appearance; nor are we seeking to persuade you of the good of squalor and slovenliness; but of the limit and norm and just measure of cultivation of the person. There must be no overstepping of that line to which simple and sufficient refinements limit their desires – that line which is pleasing to God. For they who rub their skin with medicaments, stain their cheeks with rouge, make their eyes prominent with antimony, sin against Him. To them, I suppose, the plastic skill of God is displeasing! In their own persons, I suppose, they convict, they censure, the Artificer of all things! For censure they do, when they amend, when they add to, (His work;) taking these their additions, of course, from the adversary artificer. That adversary artificer is the devil. For who would show the way to change the body, but he who by wickedness transfigured man’s spirit? He it is, undoubtedly, who adapted ingenious devices of this kind; that in your persons it may be apparent that you, in a certain sense, do violence to God. Whatever is born is the work of God. Whatever, then, is plastered on (that), is the devil’s work. To superinduce on a divine work Satan’s ingenuities, how criminal is it! Our servants borrow nothing from our personal enemies: soldiers eagerly desire nothing from the foes of their own general; for, to demand for (your own) use anything from the adversary of Him in whose hand you are, is a transgression. Shall a Christian be assisted in anything by that evil one? (If he do,) I know not whether this name (of Christian) will continue (to belong) to him; for he will be his in whose lore he eagerly desires to be instructed. But how alien from your schoolings and professions are (these things)! How unworthy the Christian name, to wear a fictitious face, (you,) on whom simplicity in every form is enjoined! – to lie in your appearance, (you,) to whom (lying) with the tongue is not lawful! – to seek after what is another’s, (you,) to whom is delivered (the precept of) abstinence from what is another’s! – to practise adultery in your mien, (you,) who make modesty your study! Think, blessed (sisters), how will you keep God’s precepts if you shall not keep in your own persons His lineaments?

Of Dyeing the Hair.

I see some (women) turn (the colour of) their hair with saffron. They are ashamed even of their own nation, (ashamed) that their procreation did not assign them to Germany and to Gaul: thus, as it is, they transfer their hair (thither)! Ill, ay, most ill, do they augur for themselves with their flame-coloured head, and think that graceful which (in fact) they are polluting! Nay, moreover, the force of the cosmetics burns ruin into the hair; and the constant application of even any undrugged moisture, lays up a store of harm for the head; while the sun’s warmth, too, so desirable for imparting to the hair at once growth and dryness, is hurtful. What grace is compatible with injury? What beauty with impurities? Shall a Christian woman heap saffron on her head, as upon an altar? For, whatever is wont to be burned to the honour of the unclean spirit, that – unless it is applied for honest, and necessary, and salutary uses, for which God’s creature was provided – may seem to be a sacrifice. But, however, God saith, Which of you can make a white hair black, or out of a black a white? And so they refute the Lord! Behold! say they, instead of white or black, we make it yellow, – more winning in grace. And yet such as repent of having lived to old age do attempt to change it even from white to black! O temerity! The age which is the object of our wishes and prayers blushes (for itself)! a theft is effected! youth, wherein we have sinned, is sighed after! the opportunity of sobriety is spoiled! Far from Wisdom’s daughters be folly so great! The more old age tries to conceal itself, the more will it be detected. Here is a veritable eternity, in the (perennial) youth of your head! Here we have an incorruptibility to put on, with a view to the new house of the Lord which the divine monarchy promises! Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world, to whom it is unsightly to approach (your own) end!

Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation.

What service, again, does all the labour spent in arranging the hair render to salvation? Why is no rest allowed to your hair, which must now be bound, now loosed, now cultivated, now thinned out? Some are anxious to force their hair into curls, some to let it hang loose and flying; not with good simplicity: beside which, you affix I know not what enormities of subtle and textile perukes; now, after the manner of a helmet of undressed hide, as it were a sheath for the head and a covering for the crown; now, a mass (drawn) backward toward the neck. The wonder is, that there is no (open) contending against the Lord’s prescripts! It has been pronounced that no one can add to his own stature. You, however, do add to your weight some kind of rolls, or shield-bosses, to be piled upon your necks! If you feel no shame at the enormity, feel some at the pollution; for fear you may be fitting on a holy and Christian head the slough of some one else’s head, unclean perchance, guilty perchance and destined to hell. Nay, rather banish quite away from your free head all this slavery of ornamentation. In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you be veiled. I believe (He does so) for fear the heads of some should be seen! And oh that in that day of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear: whether it will be women thus tricked out whom the angels carry up to meet Christ in the air. If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places. But nothing can rise except flesh and spirit sole and pure. Whatever, therefore, does not rise in (the form of) spirit and flesh is condemned, because it is not of God. From things which are condemned abstain, even at the present day. At the present day let God see you such as He will see you then.

Men Not Excluded from These Remarks on Personal Adornment.

Of course, now, I, a man, as being envious of women, am banishing them quite from their own (domains). Are there, in our case too, some things which, in respect of the sobriety we are to maintain on account of the fear due to God, are disallowed? If it is true, (as it is,) that in men, for the sake of women (just as in women for the sake of men), there is implanted, by a defect of nature, the will to please; and if this sex of ours acknowledges to itself deceptive trickeries of form peculiarly its own, – (such as) to cut the beard too sharply; to pluck it out here and there; to shave round about (the mouth); to arrange the hair, and disguise its hoariness by dyes; to remove all the incipient down all over the body; to fix (each particular hair) in its place with (some) womanly pigment; to smooth all the rest of the body by the aid of some rough powder or other: then, further, to take every opportunity for consulting the mirror; to gaze anxiously into it: – while yet, when (once) the knowledge of God has put an end to all wish to please by means of voluptuous attraction, all these things are rejected as frivolous, as hostile to modesty. For where God is, there modesty is; there is sobriety her assistant and ally. How, then, shall we practise modesty without her instrumental mean, that is, without sobriety? How, moreover, shall we bring sobriety to bear on the discharge of (the functions of) modesty, unless seriousness in appearance and in countenance, and in the general aspect of the entire man, mark our carriage?

313

Edict of Milan

by The Emperor Constantine

The enacting of this edict by the then Roman Emperor marks the point when the Empire allowed toleration of the Christian religion. We are told that: ‘This edict is published at Nicomedia on the day before the Kalends of May, in our eighth consulship and the second of Maximinus.’

When I, Constantino Augustus, as well as I, Licinius Augustus, had fortunately met near Mediolanum (Milan), and were considering everything that pertained to the public welfare and security, we thought that, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and to all others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule.

And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or of that religion which he should think best for himself, so that the supreme Deity, to whose worship we freely yield our hearts, may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians, and now any one of these who wishes to observe the Christian religion may do so freely and openly, without any disturbance or molestation.

We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made that we may not seem to detract aught from any dignity or any religion.

Moreover, in the case of the Christians especially, we esteemed it best to order that if it happens that anyone heretofore has bought from our treasury or from anyone whatsoever, those places where they were previously accustomed to assemble, concerning which a certain decree had been made and a letter sent to you officially, the same shall be restored to the Christians without payment or any claim of recompense and without any kind of fraud or deception. Those, moreover, who have obtained the same by gift, are likewise to return them at once to the Christians. Besides, both those who have purchased and those who have secured them by gift, are to appeal to the vicar if they seek any recompense from our bounty, that they may be cared for through our clemency. All this property ought to be delivered at once to the community of the Christians through your intercession, and without delay. And since these Christians are known to have possessed not only those places in which they were accustomed to assemble, but also other property, namely the churches, belonging to them as a corporation and not as individuals, all these things which we have included under the above law, you will order to be restored, without any hesitation or controversy at all, to these Christians, that is to say to the corporations and their conventicles: providing, of course, that the above arrangements be followed so that those who return the same without payment, as we have said, may hope for an indemnity from our bounty.

In all these circumstances you ought to tender your most efficacious intervention to the community of the Christians, that our command may be carried into effect as quickly as possible, whereby, moreover, through our clemency, public order may be secured. Let this be done so that, as we have said above, Divine favor towards us, which, under the most important circumstances we have already experienced, may, for all time, preserve and prosper our successes together with the good of the state. Moreover, in order that the statement of this decree of our good will may come to the notice of all, this rescript, published by your decree, shall be announced everywhere and brought to the knowledge of all, so that the decree of this, our benevolence, cannot be concealed.

383

A Preface to part of a translation of the Bible

by St. Jerome

At this time the standardised Latin translation of the bible, called the Vulgate, was coming into use and the most important translator involved in this work was St. Jerome. The Vulgate was then translated into English around 1610, firstly by the exiled English Catholics on the continent in their colleges at Douai and Rheims (and known therefore as the Douai-Rheims bible) and shortly afterwards under the aegis of King James I in England. Since that time the former has been the most respected bible translation for Catholics and the latter version for Protestants. Jerome often included some prefaces to his works including this one addressed to Pope Damasus.

You urge me to revise the old Latin version, and, as it were, to sit in judgement on the copies of the Scriptures which are now scattered throughout the whole world; and, inasmuch as they differ from one another, you would have me decide which of them agree with the Greek original. The labour is one of love, but at the same time both perilous and presumptuous; for in judging others I must be content to be judged by all; and how can I dare to change the language of the world in its hoary old age, and carry it back to the early days of its infancy? Is there a man, learned or unlearned, who will not, when he takes the volume into his hands, and perceives that what he reads does not suit his settled tastes, break out immediately into violent language, and call me a forger and a profane person for having the audacity to add anything to the ancient books, or to make any changes or corrections therein? Now there are two consoling reflections which enable me to bear the odium–in the first place, the command is given by you who are the supreme bishop; and secondly, even on the showing of those who revile us, readings at variance with the early copies cannot be right. For if we are to pin our faith to the Latin texts, it is for our opponents to tell us which; for there are almost as many forms of texts as there are copies. If, on the other hand, we are to glean the truth from a comparison of many, why not go back to the original Greek and correct the mistakes introduced by inaccurate translators, and the blundering alterations of confident but ignorant critics, and, further, all that has been inserted or changed by copyists more asleep than awake? I am not discussing the Old Testament, which was turned into Greek by the Seventy elders [known as the Septuagint], and has reached us by a descent of three steps. I do not ask what Aquila and Symmachus think, or why Theodotion takes a middle course between the ancients and the moderns. I am willing to let that be the true translation which had apostolic approval. I am now speaking of the New Testament. This was undoubtedly composed in Greek, with the exception of the work of Matthew the Apostle, who was the first to commit to writing the Gospel of Christ, and who published his work in Judaea in Hebrew characters. We must confess that as we have it in our language it is marked by discrepancies, and now that the stream is distributed into different channels we must go back to the fountainhead. I pass over those manuscripts which are associated with the names of Lucian and Hesychius, and the authority of which is perversely maintained by a handful of disputatious persons. It is obvious that these writers could not amend anything in the Old Testament after the labours of the Seventy; and it was useless to correct the New, for versions of Scripture which already exist in the languages of many nations show that their additions are false. I therefore promise in this short Preface the four Gospels only, which are to be taken in the following order, Matthew, Mark, Luke, John, as they have been revised by a comparison of the Greek manuscripts. Only early ones have been used. But to avoid any great divergences from the Latin which we are accustomed to read, I have used my pen with some restraint, and while I have corrected only such passages as seemed to convey a different meaning, I have allowed the rest to remain as they are.

430

Confessions

by St. Augustine

On this date St. Augustine died. He was the author of some very important theological works, he is second only to St. Thomas Aquinas in theological importance, but is arguably most well known for his ‘Confessions’. First you have a letter of his that refers to the Confessions and then some extracts from the Confessions themselves:

Letter to Darius (A.D. 429)

Thus, my son, take the books of my Confessions and use them as a good man should--not superficially, but as a Christian in Christian charity. Here see me as I am and do not praise me for more than I am. Here believe nothing else about me than my own testimony. Here observe what I have been in myself and through myself. And if something in me pleases you, here praise Him with me--him whom I desire to be praised on my account and not myself.